Chinese
说的是，所谓“彼性”等等。所谓“彼”即是“真如”。所谓“唯一”即是无外境，故无二。所谓“一切皆为识”即是说，三界一切皆唯是识。之后，以一切事物之心性，一切所修之事物亦将完全转变，即是说，器等作为所修之对境。 ༄。 自身所说。为何如此说呢？因为器情等为其所遍及，故三界亦唯是识。因此，将教法等与诸神相连是合理的。如果一切皆是其自性，为何世间之人皆不知晓呢？对此，经中说，以“何以故”等为理由。一切之自性即是一切事物之自性。所谓“自性”即是自身的识蕴，依靠六识之集合，以自知之方式。因此，不知晓者是愚昧之人，对于一切道理，以眼等皆不能领悟，即是因与愚昧相伴而不知晓。如果不知晓，心如何能证悟真如呢？对此，经中说，所谓“心”等等。心以自心之方式，以自性而思。所谓“心之方式”即是对一切皆喜与不喜，蕴等是觉性之命。所谓“知”即是周遍一切，是遍入，是知之自性的补特伽罗。所谓“所知之自性”即是，势力与势力所生，自知者与作者等等之物的形象。所谓“种性”即是自在，彼等称自在者说，诸法之因是自在。所谓“法之实主”即是寂灭之宗义，福德等法增长，即是法之形象的大自在天，如是大自在天。为了极度显示真如之义，因此说了本体上相同与相异，以一与多来成立之法，以及说了因和比喻等之法。
English
It is said, "Thatness" and so on. "That" means "suchness." "Only" means without external objects, therefore there is no duality. "All is consciousness only" means that all three realms are only consciousness. Then, by the very nature of the mind of all things, all objects to be meditated upon will also be completely transformed, that is, the vessel and so on are regarded as objects of meditation. ༄. Spoken by oneself. Why is it said so? Because the vessel and sentient beings are pervaded by it, so the three realms are also only consciousness. Therefore, it is reasonable to connect the teachings and so on with the gods. If everything is its nature, why don't all worldly people know it? To this, the sutra says, for reasons such as "Why". The nature of everything is the nature of all things. "Self-nature" means one's own aggregate of consciousness, relying on the collection of six consciousnesses, in a self-aware way. Therefore, the one who does not know is a foolish person, and cannot comprehend all the reasons with eyes and so on, that is, he does not know because he is accompanied by ignorance. If you don't know, how can the mind realize suchness? To this, the sutra says, "mind" and so on. The mind thinks in its own way, by its own nature. "The way of the mind" means that everything is liked and disliked, and the aggregates and so on are the life of awareness. "Knowing" means pervading everything, it is pervasive, it is the person of the nature of knowing. "The nature of what is to be known" means the image of things such as power and what is born of power, self-knower and actor, and so on. "Lineage" means freedom, and those who call themselves free say that the cause of all dharmas is freedom. "The real master of Dharma" is the doctrine of tranquility, the increase of Dharma such as merit, that is, the great free god of the form of Dharma, such is the great free god. In order to extremely show the meaning of suchness, therefore, it is said that the substance is the same and different, the Dharma established by one and many, and the Dharma that says cause and metaphor, etc.
Chinese
等。以“多体性”一词，说明了一体性并非所要成立的理由。 “非多体性”说明了多体性不会成为所要成立之法的理由。江河入海的比喻也被认为是两者的例子。这可以被说成是多体性和一体性要成立的例子。因为其中的多样性没有成立，那么刚刚所说的心等多种法如何成立呢？多体的实物是与一相异的，以多种形式存在。因此，由于多种法的缘故，外道心等显现为多种形式。对于“像这样如何能接近目标”的问题，回答说：“河流的连续”等等。 “连续”这个词是集合词。江河如何流入大海呢？比如斯陀河、印度河、恒河等。连续是江河的奔流。因为奔流，所以不会认为“这是印度河，这是斯陀河，这是恒河”，而是以多种方式来认知。同样，对于那些远离深邃且难以测度的法界的外道们来说，会分别显现为“这是我的灵魂，这是补特伽罗，这是士夫”等等多种形式。难道真如本身就具有多种形式吗？为了显示并非如此，所以说“一”，即此处所要证悟的真如，是以一体的方式被把握的。为什么是一体呢？回答说：“非多体性”等等。多体性指的是心等。凡是多体性，以多种形式存在的事物，是不会产生的，因为无法通过触觉来认知。因为转变为多种，所以是从一中产生的。江河如何转变为多种呢？是从大海中产生的。如果通过多种的缘故而认知为多种形式，那么流入大海的江河应该以多种形式分别显现。因此，阐述了“多体性不会产生”的道理。其中，自性存在的江河在此处对于有实物和无实物等的一体性
English
etc. The word "multiplicity" states the reason why oneness is not to be established. "Non-multiplicity" states the reason why multiplicity does not become the dharma to be established. The example of rivers entering the ocean is also considered an example of both. This can be said to be an example of establishing both multiplicity and oneness. Because the diversity within it is not established, how can the various dharmas such as mind, which were just mentioned, be established? A multiple entity is different from one, existing in various forms. Therefore, due to the cause of multiple dharmas, heretical minds and so on appear in various forms. To the question, "How can one approach the target in this way?" the answer is, "The continuous flow of rivers," and so on. The word "continuous" is a collective noun. How do rivers flow into the ocean? For example, the Sita River, the Indus River, the Ganges River, etc. Continuous flow is the rushing of rivers. Because of the flow, one does not perceive "This is the Indus River, this is the Sita River, this is the Ganges River," but rather recognizes them in various ways. Similarly, for those heretics who are far from the profound and immeasurable realm of dharma, they appear separately in various forms, saying, "This is my soul, this is the person, this is the individual," and so on. Does suchness itself possess multiple forms? To show that this is not the case, it is said, "one," that is, the suchness to be realized here is grasped as one. Why is it one? The answer is, "non-multiplicity," and so on. Multiplicity refers to mind and so on. Whatever is multiplicity, whatever exists in multiple forms, does not arise because it cannot be cognized through touch. Because it transforms into many, it arises from one. How do rivers transform into many? They arise from the ocean. If one cognizes multiple forms due to multiple causes, then the rivers flowing into the ocean should appear separately in multiple forms. Therefore, the reasoning that "multiplicity does not arise" is explained. Among them, the naturally existing rivers here are for the oneness of things with and without substance, etc.